(29) We know that God spake unto Moses.--Better, We know that God hath spoken unto Moses. "He was commissioned," they would say, "by God, and received a revelation from God which remains to us." They would press here, as before, the authority of the great Lawgiver, which to every Israelite was final. They will not, therefore, accept this Man as a prophet. Their words have tacit reference also to the fact that His works were in their eyes a transgression of the Mosaic law. There is an opposition between them. Both cannot be right, and they will themselves continue to be disciples of Moses. He, it is implied, by confessing Jesus to be a prophet, was practically denying the authority of Moses.

As for this fellow, we know not from whence he is.--In our English version the words in italics are added, but they do not express more than the single Greek word, which is used with contempt. Before they had said, "Howbeit we know this Man whence He is; but when Christ cometh, no man knoweth whence He is" (John 7:27; see Notes on this and the next verse). They here oppose the divine authority of the mission of Moses, which was acknowledged by all, to the absence, as they would say, of any such authority for the work of Jesus. Their words are meant to convey more than they express, coming as they do in sharp contrast with "God spake unto Moses." They would say again, "This Man is not of God" (John 9:16), "we know that this Man is a sinner" (John 9:24). For the expression, "whence He is," i.e., "what authority He has," comp. John 19:9, and Matthew 21:25.

Verse 29. - They pursue the antithesis between Jesus and Moses, and thus make an involuntary admission of his abnormal and astounding claims. We know - it is the fundamental fact of our religions history, and of the Divine revelation entrusted to us. We know, by supreme conviction, as something almost equivalent to a fundamental law of thought, that God hath spoken to Moses. (Observe the perfect λελάληκεν, "hath spoken" in such fashion that his words abide fur ever and are still sounding in their ears.) Moses was made a little lower than the angels. God spake to him on Sinai, and from the mercy-scat, and face to face as a man speaketh with his friend (Exodus 33:11; Deuteronomy 34:10; Numbers 12:8). The most august ideas and associations clustered round his venerable name. Jesus was supposed to have challenged the supreme authority of Moses, and no sort of comparison could be drawn, in their opinion, between the two. But as for this Man, we know not whence he is. It is remarkable that, in John 7:27, they had been equally explicit in declaring, "We know whence he is." Then they thought to discredit iris Messianic claim by drawing a distinction between the well-known parentage and home of Jesus, and the coming of Messiah from some undiscoverable source, some hidden place, where God retained him before his revelation to Israel (see notes, John 7:27, 28). While, however, Christ (John 8:14) allowed the validity of their superficial knowledge on that occasion, he declared that he alone knew whence he came and whither he was going (see notes, John 8:14). It is, perhaps, in reference to this last expression that they echo his own words. The supernatural source of his being and teaching seemed to their minds, throughout that discourse and controversy, to vacillate between the Divine and the demonic. The contrast between Moses and Jesus in this bitter speech runs along the same low level. "We know not whence" he derives his prophetic character, or his right to legislate for the people of God.

We know that God spoke to Moses,.... Out of the bush, and told him who he was, and sent him to deliver the children of Israel out of Egyptian bondage, and spoke the ten words, or law unto him, and by him delivered them to the children of Israel, and to whom he spake face to face, as a man does to his friend, and mouth to mouth, and not in dark sayings; they mean, they knew that Moses had his mission, commission, and credentials from God:

but as for this fellow; so they contemptuously called the Lord Jesus Christ,

we know not from whence he is; contradicting what others of them had said, John 7:27. They imagined they knew the country from whence he came, which they supposed to be Galilee, and the place where he was born, which they concluded was Nazareth; though in both they were in the wrong; and they knew his parents, Joseph and Mary, and his brethren and sisters; but as to his divine filiation, they knew nothing of it; nor would they own his mission, commission, and credentials to be from heaven; and pretended they had no reason to conclude they were.

9:24-34 As Christ's mercies are most valued by those who have felt the want of them, that have been blind, and now see; so the most powerful and lasting affections to Christ, arise from actual knowledge of him. In the work of grace in the soul, though we cannot tell when, and how, and by what steps the blessed change was wrought, yet we may take the comfort, if we can say, through grace, Whereas I was blind, now I see. I did live a worldly, sensual life, but, thanks be to God, it is now otherwise with me, Eph 5:8. The unbelief of those who enjoy the means of knowledge and conviction, is indeed marvellous. All who have felt the power and grace of the Lord Jesus, wonder at the wilfulness of others who reject him. He argues strongly against them, not only that Jesus was not a sinner, but that he was of God. We may each of us know by this, whether we are of God or not. What do we? What do we for God? What do we for our souls? What do we more than others?